בני הא־להים and בנות האדם/2/en

בני האלהים and בנות האדם

Exegetical Approaches

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Overview

 

 

Mingling of Angels and Humans

Sources:Jubilees5:1-277:22-29About Jubilees, Enoch6:1-87:1-6Chapter 9:4-9Chapter 10:4-9About Enoch,¹ 2Baruch2Baruch 56:10-16About 2Baruch 56:10-16, PhiloQuestions and Answers on Genesis I:92On the Giants 4:2,4-5, 7-8About Philo, JosephusAntiquities 1:3:1-2About Josephus, Pirkei DeRabbi Eliezer22About Pirkei DeRabbi Eliezer, Bereshit RabbatiBereshit 6:2 (pp.29-31)About Bereshit Rabbati,² Cassuto

Meaning of "בְנֵי הָאֱלֹהִים" – These sources understand "בְנֵי הָאֱלֹהִים" to refer to angels. As evidence, Cassuto points to parallel terms in Tehillim 29:1 and Iyyov 1:6.

Meaning of "בְּנוֹת הָאָדָם" – This phrase refers to human women.³  They are called the "daughters of man" as a contrast to the "sons of god", to highlight that while the latter were angelic, the women were mere mortals.

Evaluation of the action

• Sinful – Most of these commentators blame the angels for lusting after the women and view their actions as sinful.  Pirkei DeRabbi Eliezer, though, has the women share some of the guilt, asserting that they walked around uncovered like prostitutes.  Enoch further suggests that, in addition to the fornication, the angels taught mankind the art of weaponry, makeup, and jewelry leading them to transgress.  Jubilees, 2Baruch, Pirkei DeRabbi Eliezer and Bereshit Rabbati add that the offspring born of the union were unjust and filled the earth with violence.
• Neutral – Cassuto, in contrast, asserts that there was no sin in the union.  The verse's language, "וַיִּקְחוּ לָהֶם נָשִׁים" is the normal Biblical terminology for legal matrimony and contains no hint to adultery.  Similarly, the phrase, "מִכֹּל אֲשֶׁר בָּחָרוּ" does not mean that the angels took women against their will but only that each angel chose a woman from amongst those whom they had favored.

Connection to the Flood – Most of these sources view the Deluge as a punishment resulting from the angel's actions.⁴  Cassuto, in contrast, does not think that the angels were punished at all,⁵ and asserts that the flood came as a result of other sins entirely.⁶

"לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה" – Of these sources, only Philo, Josephus and Cassuto address the verse, with each understanding the role of the 120 years differently:

• Corrective – Josephus asserts that due to the corruption of mankind,  Hashem decided to shorten the lifespans of all those born after the flood to 120 years.⁷
• Reprieve – Philo, in contrast, maintains that the shortened lifespan referred only to the generation who were destroyed in the Flood.⁸ According to him, though, this is not a strict punishment. Hashem could have instead killed them immediately, but in His kindness, He gave them a chance to repent.
• Statement of fact – Cassuto assumes that Hashem made no change at all in the status quo.  Hashem was only emphasizing that, contrary to what some might believe, the children of the angels and women were not immortal, and, like all humans, had a normal lifespan of 120 years.⁹

Who are "הַנְּפִלִים"? Most of these commentators¹⁰ assert that the term refers to the giants¹¹ who were born of the union of the בְנֵי הָאֱלֹהִים and בְּנוֹת הָאָדָם‎.  Cassuto opines that they are called "נְּפִלִים" because they all eventually fell to the sword and died.  The others seem to suggest that the word alludes to the fallen angels who bore them.

Giants after the Flood - "וְגַם אַחֲרֵי כֵן"

• According to Cassuto, coupling of angels and humans, such as that described in these verses, also occurred, on occasion, after the Flood. 
• The other sources might suggest, as does Bavli Niddah 61a, that though most of the giants died in the flood, Og survived.¹²

Purpose of the story

• Introducing the Flood narrative – According to most of these sources, the story describes the continued deterioration of mankind and as such serves to introduce the Flood narrative and Hashem's decision to destroy the world.
• Anti-mythological polemic – Cassuto asserts that the story is a reaction to mythological tales of gods coupling with humans to form immortal beings.  The Torah, instead, has lesser angels fornicating and producing human, not godly, offspring.
• Etiological tale – Alternatively, one could suggest that the story comes to explain the origins of giants.

Belief in angels – These sources believe in the existence of angels and apparently assume that they have freedom of choice, and as such, are capable of sin and acting against Hashem.  Moreover, these sources maintain that angels have the ability to procreate.  Both assumptions, though, are questioned:

• Can angels sin? Abarbanel posits that angels are pure in their actions and above the behavior described, leading him to conclude that the sages who took this position must not have meant for it to be taken literally.¹³
• Can angels procreate? R. Yehoshua in Pirkei DeRabbi Eliezer questions how angels, which are non-corporeal, can have relations or bear children. He answers that these angels were fallen angels who assumed the form and body of humans when they fell from holiness.¹⁴ Cassuto suggests, instead, that there are many levels of angels and while those closest to Hashem (מלאכי השרת) do not procreate, the lesser angels do.¹⁵

Corruption of Power

Sources:Sifre Bemidbar86About Sifre Bemidbar, Targum OnkelosBereshit 6:1-7About Targum Onkelos, R. Shimon b. Yochai in Bereshit Rabbah26:5About Bereshit Rabbah, R. Saadia, RashiBereshit 6:2-6About R. Shelomo Yitzchaki, Ibn EzraBereshit 6:2-4About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBereshit 6:2-4About R. Yosef Bekhor Shor, RadakBereshit 6:1-5About R. David Kimchi, RalbagBereshit Beur HaMilot 6:2-5Bereshit Beur HaParashah 6:1-5About R. Levi b. Gershom, Abarbanel #2Bereshit 5 Question 10Bereshit 6About R. Yitzchak Abarbanel¹⁶

Meaning of "בְנֵי הָאֱלֹהִים" – All these commentators assume that the phrase refers to people of power, but differ in the specifics:

• Sons of judges – According to most of these sources,¹⁷ the "‏בְנֵי הָאֱלֹהִים" are the sons of judges or noblemen. As evidence that the word "אֱלֹהִים" connotes authority Rashi points to Shemot 4:16, while Radak brings Shemot 22:27 where the term is parallel to the word "‎‏נשיא‏‎".¹⁸
• Astronomers – Ibn Ezra asserts that the phrase refers to people who know "דעת עליון", astronomers who can read the signs of the stars and understand from them which women were more likely to bear strong offspring.
• Giants – Ralbag maintains that the word refers to giants, pointing out that the word "אֱלֹהִים" often comes to amplify something or express a great size.  As support, he points to the term "הַרְרֵי אֵל" in Tehillim 36:7.¹⁹
• Long-lived and strong – According to Abarbanel, some portions of mankind were especially long-lived, big and strong.  These men were called "בְנֵי הָאֱלֹהִים" since they were similar to celestial beings who are immortal.

Meaning of "בְּנוֹת הָאָדָם" – Women born of the masses without any particular stature (in either position, size or long life) are referred to as "בְּנוֹת הָאָדָם‎",²⁰ as a contrast to the "בְנֵי הָאֱלֹהִים"‎.²¹

"וַיִּקְחוּ לָהֶם נָשִׁים " – Ralbag asserts that the word "וַיִּקְחוּ" connotes an abduction or taking by force (and not just marriage).²² As such, the verse is emphasizing how the women were taken  against their will.²³

"מִכֹּל אֲשֶׁר בָּחָרוּ" – Bereshit Rabbah, Rashi, and Radak learn from this phrase that the בְנֵי הָאֱלֹהִים took whomever they wanted, even married women.

Evaluation of the action – All of these sources view the coupling as a sin, viewing the "בְנֵי הָאֱלֹהִים" as abusing their position of power at the women's expense.  The fact that they were supposed to be a moral compass for others, made their act all the more heinous.

Connection to the Flood – According to these sources, the actions of the "בְנֵי הָאֱלֹהִים" are what led Hashem to decide to destroy the world. The Sifre suggests that the rape described in these verses typified the violence mentioned as the cause of the Deluge.²⁴  If this is how the leaders of the generation acted, one can only imagine the deeds of the lay people.

"לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה" – Most of these sources²⁵ understand that Hashem is explaining that He has decided to destroy the world but will give mankind a reprieve of 120 years²⁶ in which they will have a chance to repent.²⁷ The sources differ, though, in how they understand the word ""יָדוֹן" and the first two clauses of the verse where Hashem explains His decision:

• Fight – Rashi and Radak relate "יָדוֹן" to "מדון", meaning fight.  According to Rashi, Hashem announced that He will no longer argue with Himself (לֹא יָדוֹן רוּחִי) regarding man (בָאָדָם) [whether or not to destroy him], since even though man is just soft flesh (בְּשַׁגַּם הוּא בָשָׂר), he still does not surrender to Hashem. Radak, says instead, that Hashem will no longer let the spirit which He infused into man be in a constant battle with man's desire, a product of his being a physical being. 
• Judge – According to R"Y Bekhor Shor and Abarbanel , "יָדוֹן" comes from "דין"  and connotes judgement. R"Y Bekhor Shor opines that Hashem is saying that He will never judge man strictly according to his deeds, since he, too (like those who sinned before him),²⁸ is merely flesh [and cannot handle strict justice].  Thus, Hashem will give them a reprieve of 120 years. Abarbanel, in contrast, asserts that Hashem decided that He is no longer willing to judge leniently just because man's physicality is easy prey to desire.²⁹  Rather, barring repentance He will destroy them in 120 years.
• Sheathe – Radak alternatively suggests that "יָדוֹן" might be related to the word "נדן", meaning sheath. Due to man's misdeeds, Hashem does not want His spirit to stay in its sheath, the body of man, forever, but will destroy both (after 120 years).

Who are "הַנְּפִלִים"? These sources differ in the way they understand the term and how it relates to the actions of the "בְנֵי הָאֱלֹהִים":

• Identical to בְנֵי הָאֱלֹהִים –Ralbag asserts that the נְּפִלִים and בְנֵי הָאֱלֹהִים are one and the same.³⁰ The verse is simply coming to say that such giants can be found in each generation, since when they procreate they bear offspring in their likeness, who, like them, are men of strength and size (הַגִּבֹּרִים).
• Children of בְנֵי הָאֱלֹהִים – According to Abarbanel, נְּפִלִים refer to the premature offspring of the union.  Due to the discrepancy in size between the large בְנֵי הָאֱלֹהִים and the small women, whenever such a union took place (now or in later generations) the women's bodies aborted their babies before their time.  Despite the early birth, though, the children that were born were of unusual strength.
• Unconnected to בְנֵי הָאֱלֹהִים – According to R"Y Bekhor Shor the נְּפִלִים are giants, so called because of their wondrous size (from the root פלא), or because others have the sensation that they will fall upon them (from the root נפל)‎.³¹ They have nothing to do with the actions of the angels and are only mentioned to give the reader a time-frame for the events, explaining that the deeds described happened when the נְּפִלִים lived on the earth.

Giants after the Flood

Purpose of the story – According to this approach, the story describes the corruption that provides the backdrop for the Flood.

Angels – This position is motivated, in part, by a discomfort with the possibility that the verse refers to angels.³²  Abarbanel questions how such spiritual beings can have relations or sin. As Ralbag is averse to understanding "מלאכים" throughout Tanakh as referring to celestial beings, it is not surprising that here, too, he prefers an alternative understanding of "בְנֵי הָאֱלֹהִים".

Mixing of Lines

Sources:opinion brought in Ibn EzraBereshit 6:2-4About R. Avraham ibn Ezra, RambanBereshit 6:1-6About R. Moshe b. Nachman,³³ Akeidat YitzchakBereshit #11About R. Yitzchak Arama,  Abarbanel #1Bereshit 5 Question 10Bereshit 6About R. Yitzchak Abarbanel, ShadalBereshit 6:1-4About R. Shemuel David Luzzatto, R. S"R HirschBereshit 6:1-4About R. Samson Raphael Hirsch,

Meaning of "בְנֵי הָאֱלֹהִים"

• Descendants of Shet – Most of these sources³⁴ assert that the term refers to the line of Shet. Ramban and Akeidat Yitzchak explain that the title stems from their having descended from one who was created "‎‏בְּצֶלֶם אֱלֹהִים‎".³⁵ Abarbanel and R. Hirsch similarly maintain that it relates to their godly character.³⁶
• Descendants of Kayin – Shadal, in contrast, assumes that the phrase refers to the line of Kayin, some of whom were extraordinarily strong and tall.³⁷  Due to the fear they instilled in others, they were known as "בְנֵי הָאֱלֹהִים".
• Neanderthals– Dr. Shimon Spiro³⁸ raises the possibility that the "בְנֵי הָאֱלֹהִים" are identical to the extinct species of humans, the Neanderthals.

Meaning of "בְּנוֹת הָאָדָם"

• Descendants of Kayin – According to most of these commentators, these women descended from the corrupt line of Kayin.³⁹  Abarbanel claims that they were referred to as "בְּנוֹת הָאָדָם" because their father was a tiller of the land (אדמה‎).⁴⁰‎
• Descendants of Shet – Shadal asserts that "בְּנוֹת הָאָדָם" descended from Shet, whose line were called "בני האדם".  In contrast to Kayin's offspring, they lived together in urban centers, and had not grown particularly strong. Since they were the norm and did not instill fear in others, they did not have any special epithet.
• Homo Sapiens – Dr. Shimon Spiro posits that "בְּנוֹת הָאָדָם" might refer to women born to the newer species of humans, Homo Sapiens (in contrast to the older Neanderthal "בְנֵי הָאֱלֹהִים").

Kayin vs. Shet – This approach assumes that the descendants of Kayin were corrupt while those of Shet were righteous.  Though this is not explicit in the text, Bereshit does oppose the two lines:⁴¹ 

• While Kayin's lineage is preceded by a curse, "אָרוּר אָתָּה מִן הָאֲדָמָה", Shet's line ends with a blessing, "זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ...  מִן הָאֲדָמָה אֲשֶׁר אֵרְרָהּ ה'".
• Kayin's line is associated with murder, while Shet's descendants are connected to Hashem. Kayin kills Hevel, and Lemekh, the last of his line, appears to have killed both a man and child.⁴² In contrast, by Shet's son, Enosh, we read, "‏‏אָז הוּחַל לִקְרֹא בְּשֵׁם ה‎‏'" and regarding Chanokh, the text writes, "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים".

"וַיִּקְחוּ לָהֶם נָשִׁים" – Ramban and Shadal assert that the women were taken forcefully, against their will.  R. Hirsch, in contrast, maintains that the word "וַיִּקְחוּ" does not have any negative connotations and is simply normal Biblical terminology for marriage. The taking itself was not problematic; who they took, though, was.

"מִכֹּל אֲשֶׁר בָּחָרוּ" – According to most of these sources, the main problem with the union was that the people did not choose mates based on their good family and accompanying righteous values, but rather took whomever they desired from a physical standpoint.  This led to the mixing of the corrupt and cursed line of Kayin with the god-fearing line of Shet.

Evaluation of the action

• Sinful – These sources all view the marriages as sinful either because of the forceful taking of women or because of the poor choice of mate and preferring of physical beauty and strength over spiritual good (or both). 
• Neutral – This position, though, could have said that the mingling itself was not sinful, but simply hurtful to mankind, as it caused a deterioration in the quality of those born of the union.  If lesser Neanderthals marry the more advanced Homo Sapiens or the blessed of Shet marry the cursed line of Kayin, their offspring will suffer.

Connection to the Flood – Most of these commentators view the Flood as the corrective to the mingling.  All the corrupt were to die, leaving the righteous Noach to restart a pure line from Shet.

"לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה"

• Reprieve – Most of these sources understand that in this verse Hashem expresses that He is ready to punish mankind, but will first give them120 years to repent.  They differ in their explanations of the specifics:
• Ramban explains that Hashem decided that His spirit will no longer reside in man, because man is guided by his flesh and, as such, unworthy. Thus, after 120 years He will destroy mankind.
• According to Akeidat Yitzchak, Hashem is saying that He will no longer allow His spirit to judge man leniently just because he is disadvantaged by having a physical body, but will instead punish them in 120 years.⁴³
• Shadal explains like Rashi above.

• Shortened life span – In contrast to the above, Abarbanel explains that the sins of the people convinced Hashem to shorten man's lifespan to 120 years.⁴⁴  Hashem saw that the intellectual spirit that He infused in man would not be able to rule over him constantly because it is attached to the material body.⁴⁵  As such, He decided to limit man's lifetime, minimizing the intellect's contact with the physical and preventing its deterioration.

Who are "הַנְּפִלִים"? According to these exegetes, this term refers to the offspring born to the "בְנֵי הָאֱלֹהִים".  Ramban and Abarbanel explain that since the children had fallen in size and stature from their fathers, they were called "הַנְּפִלִים".  The text explains that despite this, they were still "הַגִּבֹּרִים" as they were bigger and stronger than the average human.

Giants after the Flood - "וְגַם אַחֲרֵי כֵן"

• Shadal asserts that the giants mentioned in Tanakh were born in a similar manner to the "בְנֵי הָאֱלֹהִים", since in later times too, when civilization was just beginning,  there were wild people living outside of settled areas who grew bigger and stronger than the average and bore children with the smaller civilized women.
• Abarbanel, in contrast, asserts that the verse is saying that, later, too, whenever people marry those lesser than them, "נפילים", inferior children, are produced.

Purpose of the story – According to this approach, the story exemplifies the corruption of mankind that led to the Flood.  Shadal adds that the story also serves to ensure that people do not mistake giants as literal "sons of god" born of Hashem.

Angels

¹ Cf. Bavli Yoma 67b which alludes to the tradition found in Enoch.

² Cf. Bavli Niddah 61a and Targum Pseudo-JonathanBereshit 6:1-8About Targum Pseudo-Jonathan.  The latter translates "בְנֵי הָאֱלֹהִים" as sons of great ones, but in its translation of verse 4, preserves the tradition of fallen angels and mentions the same names as those found in the later Berershit Rabbati.  For another example of a mixing of traditions, see Targum Neofiti which reads "sons of judges" in the text, but has "angels" inserted in the margins.

³ This fits with the usage of the terms "daughters" and  "Adam" in verse 1, since there, too, the words have a universal connotation.

⁴ Both Enoch and Jubilees present the angels as getting punished independently, but still view the Flood as a consequence of their actions.

⁵ See above that he maintains that they did not sin.

⁶ He points out that even if one posits that the angels had sinned, it would not make sense that it was the humans who were punished.  The other sources would respond that the angels corrupted the rest of mankind, and bore wicked children who needed to be punished.

⁷ In order to explain the many cases of people who live longer, he suggests that Hashem shortened the lifespan in stages, over a long period of time. Shadal, nonetheless, questions this approach, pointing out that a regular lifespan is not 120 years but 70-80 as mentioned in Tehillim 90:10.

⁸ He, thus, does not have to explain why the forefathers and others lived past 120 years.

⁹ According to him, the verse reads: "My spirit of life won't stay in them permanently (לֹא יָדוֹן רוּחִי בָאָדָם), for they, too, are mere flesh (בְּשַׁגַּם הוּא בָשָׂר), and as such, their days will number 120 (וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה).

¹⁰ See Enoch, Philo, Pirkei DeRabbi Eliezer, Bereshit Rabbati, and Cassuto.  Jubilees agrees that the "נפילים" refer to the offspring of the angels and women but does not say explicitly that they were giants.

¹¹ As evidence, they point to Bemidbar 13:33 which equates "הַנְּפִילִים " with "בְּנֵי עֲנָק".

¹² There is also a tradition, preserved in a Dead Sea Scroll, 4QExhortation Based on the Flood (4Q370), that none of the giants escaped.  If so, the giants spoken of later in Torah have no connection to those mentioned here.

¹³ See also Justin Martyr's Dialogue with Trypho, where Trypho, the Jew, argues that it is blasphemous to suggest that angels can rebel against God and sin.

¹⁴ See also Bereshit Rabbati which explains the same.

¹⁵ He points to Bavli Chagigah 16a which contrasts ministering angels with שדים, asserting that the latter are similar to man in their ability to bear offspring.

¹⁶ Abarbanel brings two possibilities; see below for his alternative reading.

¹⁷ See Sifre, Targum Onkelos, R. Shimon b. Yochai, R. Saadia, Rashi, R. Yosef Bekhor Shor, and Radak.

¹⁸ See also Shemot 7:1, Shemot 21:6 and Shemot 22:7-8.

¹⁹ See also "עִיר גְּדוֹלָה לֵאלֹהִים" in Yonah 3:3, "אַרְזֵי אֵל" in Tehillim 80:11 and "שַׁלְהֶבֶתְיָה" in Shir HaShirim 8:6

²⁰ As support, Radak points to  Tehillim 49:3 where "בְּנֵי אָדָם" is contrasted with "בְּנֵי אִישׁ", the former being parallel to "אֶבְיוֹן" and the latter to "עָשִׁיר".

²¹ According to this read, verse 2 limits the "daughters of man" to a specific subgroup.  This would appear to contradict verse 1, from which "the daughters of man" would seem to include all those born, as the word "Adam" there appears to refer to all of humanity..  R. D"Z Hoffmann responds that there are many cases where a word might have both a more universal meaning and a more limited meaning and the text uses the two side by side.  As an example he points to Shemuel I 13:6-7 where the word "nation" refers at first to the entire nation and then to only a specific portion thereof.

²² Verses where the root might take this connotation include Bereshit 12:15 (the taking of Sarai to Paroh), Bereshit 34:2 (the taking of Dinah by Shechem) and Esther 2:8 (the taking of Esther to Achashverosh's palace).

²³ Almost all of these sources agree on this point, but do not say explicitly that they arrive at this conclusion from the language of  "וַיִּקְחוּ" .  Rashi, following R. Yudin in Bereshit Rabbah, sees in the defective spelling of "טֹבֹת" a hint that the judges would sleep with the women as they beautified themselves for their weddings.

²⁴ See Bereshit 6, where Hashem tells Noach that he has decided to destroy the world, "כִּי מָלְאָה הָאָרֶץ חָמָס".

²⁵ The Sifre and Bereshit Rabbah do not address the verse.

²⁶ They likely reject the approach that Hashem limited man's lifespan to 120 years due to the many examples of people in Tanakh who lived much longer than that even after the Flood.

²⁷ Rashi and Ibn Ezra point out that some might argue that at the end of Chapter 5 the text shares that Noach was 500, which would only leave 100 (and not 120) years until the flood.  They respond that this is simply one of many examples where the text is achronological. In light of the fact that Chapter 5 is a genealogy list bringing the reader from Adam to Noach, it is not surprising that in this case the Torah might have preferred thematic order over chronological order.

²⁸ R"Y Bekhor Shor suggests that Hashem is comparing the generation of the flood to Adam and Kayin.  Just as Hashem decided not to kill either Adam or Kayin when they sinned, since they were just mortal flesh, so too, this generation which is also just "בשר" should not be judged by the strict letter of the law.

²⁹ See Akeidat Yitzchak below, who explains the same and is probably the source of Abarbanel's comment.

³⁰ See Radak similarly.

³¹ Cf. Ibn Ezra who asserts that they are so called since fear of them falls upon all  who see them.

³² R. Shimon b. Yochai goes as far as to curse any who read the verse literally.

³³ At the end of his comments, Ramban asserts that the midrash brought in Pirkei DeRabbi Eliezer best fits the language of the text, suggesting that the explanation brought there is really his preferred reading.

³⁴ See the opinion brought by Ibn Ezra, Ramban, Akeidat Yitzchak, Abarbanel and R. Hirsch.

³⁵

Ramban explains that Adam was literally created by the hand of God and in His image.  The verse attests to Shet sharing this likeness, saying that Adam bore him "בִּדְמוּתוֹ כְּצַלְמוֹ".  He seems to focus on the physical character of Shet's descendants, saying that they were strong and tall like their father.

³⁶ See R. D"Z Hoffmann who similarly suggests that they were so called because they were God-fearing and suggests that maybe the term includes not just the descendants of Shet, but all God-fearing people.  He points to the similar phrase "בני עליון" in Tehillim 82:6 as evidence that the term might refer to superior beings and also raises the possibility that it be seen as the plural form of "איש האלהים", a common way to refer to prophets.

³⁷ Since Kayin's descendants lived in the wild and not in the center of civilization, they were hardened and toughened.

³⁸ See his article, "בני הא-לֹהים... בנות האדם"?, Bar Ilan Parshah sheet, 2011.

³⁹ Ramban does not mention Kayin specifically and says instead that these women descended from those who had veered away from the path of Shet and worshiped idolatry and the like.  This led them to become much weaker than the line of Shet.

⁴⁰ The others do not offer an explanation of the term, but might suggest that it is simply a contrast to the "בְנֵי הָאֱלֹהִים".

⁴¹ See Dr. M. Emanueli, ספר בראשית, הסברים והארות (Tel Aviv, 1978): 107-108 who discusses these and other contrasts.  He concludes, though, that the approach as a whole does not have enough basis and points out that the text no where says that the "בְנֵי הָאֱלֹהִים" come from good families while the "בְּנוֹת הָאָדָם" stem from bad ones.

⁴² There are many ways of understanding Lemekh's speech to his wife, and not all agree that he actually killed anyone at all. For an analysis of the various reads of the story see Lemekh's Monologue.

⁴³ He maintains that this time period allowed all those people who were not as righteous as Noach to deserve to be saved, but also not as wicked as the masses to deserve punishement to die naturally.

⁴⁴ He asserts that this took place over a prolonged period, thus explaining the many cases in Torah of people who lived beyond 120 years of age.  he further expalins that the verse in Tehillim which sets man's general age at 70-80 refers to the most common lifespan, a result of man's negative behavior.  One hundred twenty is the age worthy men can expect to attain.

⁴⁵ See R. S"R Hirsch similarly. He explains that the spirit of Hashem is supposed to judge man, and keep the physical surrendered to the spiritual. However, with the mixing of families, it was looking like the opposite would become true; the spirit would surrender to the body.  To test this, Hashem gave man a reprieve of 120 years, after which He would destroy them if there was no improvement.